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■ 요한계시록 1장
1. 예수 그리스도의 계시라 이는 하나님이 그에게 주사 반드시 속히 될 일을 그 종들에게 보이시려고 그 천사를 그 종 요한에게 보내어 지시하신 것이라
The Revelation of Jesus Christ , which God gave unto him , to shew unto his servants things which must shortly come to pass ; and he sent and signified it by his angel unto his servant John :
2. 요한은 하나님의 말씀과 예수 그리스도의 증거 곧 자기의 본 것을 다 증거하였느니라
Who bare record of the word of God , and of the testimony of Jesus Christ , and of all things that he saw .
3. 이 예언의 말씀을 읽는 자와 듣는 자들과 그 가운데 기록한 것을 지키는 자들이 복이 있나니 때가 가까움이라
Blessed is he that readeth , and they that hear the words of this prophecy , and keep those things which are written therein : for the time is at hand .
4. 요한은 아시아에 있는 일곱 교회에 편지하노니 이제도 계시고 전에도 계시고 장차 오실 이와 그 보좌 앞에 일곱 영과
John to the seven churches which are in Asia : Grace be unto you , and peace , from him which is , and which was , and which is to come ; and from the seven Spirits which are before his throne ;
5. 또 충성된 증인으로 죽은 자들 가운데서 먼저 나시고 땅의 임금들의 머리가 되신 예수 그리스도로 말미암아 은혜와 평강이 너희에게 있기를 원하노라 우리를 사랑하사 그의 피로 우리 죄에서 우리를 해방하시고
And from Jesus Christ , who is the faithful witness , and the first begotten of the dead , and the prince of the kings of the earth . Unto him that loved us , and washed us from our sins in his own blood ,
6. 그 아버지 하나님을 위하여 우리를 나라와 제사장으로 삼으신 그에게 영광과 능력이 세세토록 있기를 원하노라 아멘
And hath made us kings and priests unto God and his Father ; to him be glory and dominion for ever and ever . Amen .
7. 볼지어다 구름을 타고 오시리라 각인의 눈이 그를 보겠고 그를 찌른 자들도 볼 터이요 땅에 있는 모든 족속이 그를 인하여 애곡하리니 그러하리라 아멘
Behold , he cometh with clouds ; and every eye shall see him , and they also which pierced him : and all kindreds of the earth shall wail because of him . Even so , Amen .
8. 주 하나님이 가라사대 나는 알파와 오메가라 이제도 있고 전에도 있었고 장차 올 자요 전능한 자라 하시더라
I am Alpha and Omega , the beginning and the ending , saith the Lord , which is , and which was , and which is to come , the Almighty .
9. 나 요한은 너희 형제요 예수의 환난과 나라와 참음에 동참하는 자라 하나님의 말씀과 예수의 증거를 인하여 밧모라 하는 섬에 있었더니
I John , who also am your brother , and companion in tribulation , and in the kingdom and patience of Jesus Christ , was in the isle that is called Patmos , for the word of God , and for the testimony of Jesus Christ .
10. 주의 날에 내가 성령에 감동하여 내 뒤에서 나는 나팔 소리 같은 큰 음성을 들으니
I was in the Spirit on the Lord’s day , and heard behind me a great voice , as of a trumpet ,
11. 가로되 너 보는 것을 책에 써서 에베소, 서머나, 버가모, 두아디라, 사데, 빌라멜비아, 라오디게아 일곱 교회에 보내라 하시기로
Saying , I am Alpha and Omega , the first and the last : and , What thou seest , write in a book , and send it unto the seven churches which are in Asia ; unto Ephesus , and unto Smyrna , and unto Pergamos , and unto Thyatira , and unto Sardis , and unto Philadelphia , and unto Laodicea .
12. 몸을 돌이켜 나더러 말한 음성을 알아 보려고 하여 돌이킬 때에 일곱 금 촛대를 보았는데
And I turned to see the voice that spake with me . And being turned , I saw seven golden candlesticks ;
13. 촛대 사이에 인자 같은 이가 발에 끌리는 옷을 입고 가슴에 금띠를 띠고
And in the midst of the seven candlesticks one like unto the Son of man , clothed with a garment down to the foot , and girt about the paps with a golden girdle .
14. 그 머리와 털의 희기가 흰 양털 같고 눈 같으며 그의 눈은 불꽃 같고
His head and his hairs were white like wool , as white as snow ; and his eyes were as a flame of fire ;
15. 그의 발은 풀무에 단련한 빛난 주석 같고 그의 음성은 많은 물소리와 같으며
And his feet like unto fine brass , as if they burned in a furnace ; and his voice as the sound of many waters .
16. 그 오른손에 일곱 별이 있고 그 입에서 좌우에 날선 검이 나오고 그 얼굴은 해가 힘있게 비취는 것 같더라
And he had in his right hand seven stars : and out of his mouth went a sharp twoedged sword : and his countenance was as the sun shineth in his strength .
17. 내가 볼 때에 그 발 앞에 엎드러져 죽은 자 같이 되매 그가 오른손을 내게 얹고 가라사대 두려워 말라 나는 처음이요 나중이니
And when I saw him , I fell at his feet as dead . And he laid his right hand upon me , saying unto me , Fear not ; I am the first and the last :
18. 곧 산 자라 내가 전에 죽었었노라 볼지어다 이제 세세토록 살아 있어 사망과 음부의 열쇠를 가졌노니
I am he that liveth , and was dead ; and , behold , I am alive for evermore , Amen ; and have the keys of hell and of death .
19. 그러므로 네 본 것과 이제 있는 일과 장차 될 일을 기록하라
Write the things which thou hast seen , and the things which are , and the things which shall be hereafter ;
20. 네 본 것은 내 오른손에 일곱 별의 비밀과 일곱 금 촛대라 일곱 별은 일곱 교회의 사자요 일곱 촛대는 일곱 교회니라
The mystery of the seven stars which thou sawest in my right hand , and the seven golden candlesticks . The seven stars are the angels of the seven churches : and the seven candlesticks which thou sawest are the seven churches .
■ 주석 보기
【계1:1 JFB】계1:1-20. Title: Source and Object of This Revelation: Blessing on the Reader and Keeper of It, as the Time Is Near: Inscription to the Seven Churches: Apostolic Greeting: Keynote, "Behold He Cometh" (Compare at the close, 계22:20, "Surely I come quickly"): Introductory Vision of the Son of Man in Glory, amidst the Seven Candlesticks, with Seven Stars in His Right Hand.
1. Revelation—an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church-historical" view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [Auberlen]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the four world kingdoms. John, as an apostle, views history from the Christian Church aspect. The term Apocalypse is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to seal and shut up till the time of the end, John, now that the time is at hand (계1:3), is directed to reveal.
of Jesus Christ—coming from Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [Bengel]. Compare His promise, 요15:15, "All things that I have heard of My Father, I have made known unto you"; also, 요16:13, "The Spirit of truth will show you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it.
which God gave unto him—The Father reveals Himself and His will in, and by, His Son.
to show—The word recurs in 계22:6: so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause (계22:18, 19), have the effect of marring the sense of the context and the comparison of passages together [Bengel].
his servants—not merely to "His servant John," but to all His servants (compare 계22:3).
shortly—Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," 계1:3; 22:6, "shortly"; 계22:7, "Behold, I come quickly." Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" (계20:1-15) at least are included, the time is declared to be at hand.Lu 18:8, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare 단9:1-27). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse.
he sent—Jesus Christ sent.
by his angel—joined with "sent." The angel does not come forward to "signify" things to John until 계17:1; 19:9, 10. Previous to that John receives information from others. Jesus Christ opens the Revelation, 계1:10, 11; 4:1; in 계6:1 one of the four living creatures acts as his informant; in 계7:13, one of the elders; in 계10:8, 9, the Lord and His angel who stood on the sea and earth. Only at the end (계17:1) does the one angel stand by Him (compare 단8:16; 9:21; Z전1:19).
【계1:1 CWC】In this book we return to the atmosphere of the Old Testament, at least after the third chapter, at which point the apocalyptic part begins with a narration of events synchronizing with "the Day of the Lord."
The authorship is ascribed to John, who wrote the Gospel and three epistles bearing his name, and who at this time, about 95 A. D., had been banished by the Roman Emperor, to the Isle of Patmos in the Aegean Sea (1:9). The date is in dispute, some placing it as early as Nero, 64 or 65, but the preponderance of opinion is in favor of the later period of Domitian.
The opening chapter consists (1), of the Preface, verses 1-3, and a few questions will put us in possession of it. Whose revelation is it? Of course, the reference here is to Jesus Christ considered as the God-Man. Whence did He receive this revelation? For whom was it given to Him? And for what purpose with reference to them? To which of His servants was it representatively sent? And through what agency? What did this servant do with the revelation thus committed to him (verse 2)? "Things which must shortly come to pass" has puzzled some, and given rise to the opinion that the predictions have been fulfilled in the course of history from that time. However, while some of them have been fulfilled in the history of the seven churches of Asia, for example, the bulk of them are still future. "One day is with the Lord as a thousand years."
(2) The Salutation follows, 4-8. The seven churches in Asia were probably those over which John had particular charge. But it was a mistake to suppose that the readers were limited to those churches. To quote Alford, "The number seven itself can hardly have been chosen except as symbolical of universality, according to the writer's practice throughout the book."
Observe the allusion to the Trinity. "Him Which is, and Which was, and Which is to come," identifies God the Father. "The Seven Spirits before His Throne," God the Holy Ghost; "Jesus Christ the faithful witness," God the Son. Compare for the Seven Spirits, 사11:2-5.
(3) The salutation is followed by the Preparatory Vision John received, and which constituted his authority to write, 8-16. This vision was that of the Person of the glorified Christ. For the candlesticks, compare 계1:20; 마5:14-16; the clothing, 사11:5, 61:10; 엡6:14; 계19:8; the white head and hair, 단7:9; 마17:1, 2; 행22:6-8; 벧후1:16-18; 계22:5; the eyes of fire, 딤후1:7, 8; 히12:29; the feet of brass, 잠1:24-28; 사48:4; 눅13:25-27; the voice of many waters, 단10:6, 계14:2, 3; 19:6; the seven stars, 단12:3; 말2:7; 계1:20, 12:1; the two-edged sword, 엡6:17; 히4:12; the keys, 사22:20-22; 마16:19; 눅11:52; 계3:7, 20:1; 마28:18; 요20:22, 23; 고전12:4, 8.
(4) The vision concludes with the general command to write, 17-20, in the terms of which (19) there is outlined the three major divisions of the book. "The things which thou hast seen," refer to the Patmos vision just considered; "the things which are," refer to the things then existing, i. e., the churches, and particularly the seven churches of Asia; "the things which shall be hereafter," or literally "after these," means, as we think, after the Church period ends. As the first division covers chapter one, so the second covers chapters two and three, and the third practically the rest of the book. The last division, as suggested by W. J. Erdman, falls into a series of six sevens with five parenthetical passages making, with the church division, seven sevens. The six sevens are: (a) the seals, 4:1-8:1; (b) the trumpets, 8:2-9:19; (c) the personages, 12:1-14:20; (d) the vials, 15:1-16:21; (e) the dooms, 17:1-20:15; (f) the new things, 21:1-22:21.
【계1:1 MHCC】This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. Its principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and they would begin to come to pass very shortly. Though Christ is himself God, and has light and life in himself, yet, as Mediator between God and man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us. The subject of this revelation was, the things that must shortly come to pass. On all who read or hear the words of the prophecy, a blessing is pronounced. Those are well employed who search the Bible. It is not enough that we read and hear, but we must keep the things that are written, in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. Even the mysteries and difficulties of this book are united with discoveries of God, suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin.
【계1:2 JFB】2. bare record of—"testified the word of God" in this book. Where we would say "testifies," the ancients in epistolary communications use the past tense. The word of God constitutes his testimony; 계1:3, "the words of this prophecy."
the testimony of Jesus—"the Spirit of prophecy" (계19:10).
and of all things that, &c.—The oldest manuscripts omit "and." Translate, "whatsoever things he saw," in apposition with "the word of God and the testimony of Jesus Christ."
【계1:3 JFB】3. he that readeth, and they that hear—namely, the public reader in Church assemblies, and his hearers. In the first instance, he by whom John sent the book from Patmos to the seven churches, read it publicly: a usage most scriptural and profitable. A special blessing attends him who reads or hears the apocalyptic "prophecy" with a view to keeping the things therein (as there is but one article to "they that hear and keep those things," not two classes, but only one is meant: "they who not only hear, but also keep those things," 롬2:13); even though he find not the key to its interpretation, he finds a stimulus to faith, hope, and patient waiting for Christ. Note: the term "prophecy" has relation to the human medium or prophet inspired, here John: "Revelation" to the Divine Being who reveals His will, here Jesus Christ. God gave the revelation to Jesus: He by His angel revealed it to John, who was to make it known to the Church.
【계1:4 JFB】4. John—the apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers.
seven churches—not that there were not more churches in that region, but the number seven is fixed on as representing totality. These seven represent the universal Church of all times and places. See Trench's [Commentary on the Epistles to the Seven Churches in Asia] interesting note, 계1:20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the seventh day, sabbath (창2:3; 겔20:12). Circumcision, the sign of the covenant, after seven days (창17:12). Sacrifices (민23:1; 14:29; 대하29:21). Compare also God's acts typical of His covenant (수6:4, 15, 16; 왕하5:10). The feasts ordered by sevens of time (신15:1; 16:9, 13, 15). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, 사6:3; the blessing, 민6:24-26), and four the number of the organized world in its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, 계4:6; 겔1:5, 6, with four faces and four wings each; the four beasts and four metals, representing the four world empires, 단2:32, 33; 7:3; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, 행10:11; the four horns, the sum of the world's forces against the Church, Z전1:18). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number seven recurs still more frequently than elsewhere in Scripture.
Asia—Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.
Grace … peace—Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so 2Jo 3.
him which is … was … is to come—a periphrasis for the incommunicable name Jehovah, the self-existing One, unchangeable. In Greek the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be," is because the grand theme of Revelation is the Lord's coming (계1:7). Still it is THE Father as distinguished from "Jesus Christ" (계1:5) who is here meant. But so one are the Father and Son that the designation, "which is to come," more immediately applicable to Christ, is used here of the Father.
the seven Spirits which are before his throne—The oldest manuscripts omit "are."
before—literally, "in the presence of." The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (계5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.
【계1:4 MHCC】There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration. The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First-born from the dead, who will by his own power raise up his people. He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul. Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father. As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favours they are bound to ascribe to him dominion and glory for ever. He will judge the world. Attention is called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies. Let us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostacy: he shall come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One. And if we would be numbered with his saints in glory everlasting, we must now willing submit to him receive him, and honour him as a saviour, who we believe will come to be our Judge. Alas, that there should be many, who would wish never to die, and that there should not be a day of judgment!
【계1:5 JFB】5. the faithful witness—of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [Richard of St. Victor in Trench]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."
the first-begotten of the dead—(골1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [Alford]; but as 행13:33; 롬1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, 시2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (마19:28).
the prince—or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (시2:2): these He shall break in pieces (시2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes.
Unto him that loved us—The oldest manuscripts read the present, "… loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people.
washed us—The two oldest manuscripts read, "freed (loosed as from a bond) us": so Andreas and Primasius. One very old manuscript, Vulgate, and Coptic read as English Version, perhaps drawn from 계7:4. "Loosed us in (virtue of) His blood," being the harder reading to understand, is less likely to have come from the transcribers. The reference is thus to Greek, "lutron," the ransom paid for our release (마20:28). In favor of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.
【계1:6 JFB】6. And hath—rather as Greek, "And (He) hath."
made us kings—The oldest manuscripts read, "a kingdom." One oldest manuscript reads the dative, "for us." Another reads "us," accusative: so Vulgate, Syriac, Coptic, and Andreas. This seems preferable, "He made us (to be) a kingdom." So 출19:6, "a kingdom of priests"; 벧전2:9, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall themselves be kings (계5:10). They shall share His King-Priest throne in the millennial kingdom. The emphasis thus falls more on the kingdom than on priests: whereas in English Version reading it is equally distributed between both. This book lays prominent stress on the saints' kingdom. They are kings because they are priests: the priesthood is the continuous ground and legitimization of their kingship; they are kings in relation to man, priests in relation to God, serving Him day and night in His temple (계7:15; 5:10). The priest-kings shall rule, not in an external mechanical manner, but simply in virtue of what they are, by the power of attraction and conviction overcoming the heart [Auberlen].
priests—who have pre-eminently the privilege of near access to the king. David's sons were priests (Hebrew), 삼하8:18. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord.
God and his Father—There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father."
glory and dominion—Greek, "the glory and the might." The fuller threefold doxology occurs, 계4:9, 11; fourfold, 계5:13; Jude 25; sevenfold, 계7:12; 대상29:11. Doxology occupies the prominent place above, which prayer does below. If we thought of God's glory first (as in the Lord's Prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do.
for ever and ever—Greek, "unto the ages."
【계1:7 JFB】7. with clouds—Greek, "the clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (행1:9). His ascension corresponds to the manner of His coming again (행1:11). Clouds are the symbols of wrath to sinners.
every eye—His coming shall therefore be a personal, visible appearing.
shall see—It is because they do not now see Him, they will not believe. Contrast 요20:29.
they also—they in particular; "whosoever." Primarily, at His pre-millennial advent the Jews, who shall "look upon Him whom they have pierced," and mourn in repentance, and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here chiefly, at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. John is the only one of the Evangelists who records the piercing of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been pierced; and the water and blood from His side were the antitype to the Levitical waters of cleansing and blood offerings.
all kindreds … shall wail—all the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (Z전12:3-6, 9; 14:1-4; 마24:30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," 계13:8. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment.
because of—Greek, "at," or "in regard to Him."
Even so, Amen—Gods seal of His own word; to which corresponds the believer's prayer, 계22:20. The "even so" is Greek; "Amen" is Hebrew. To both Gentiles and Jews His promises and threats are unchangeable.
【계1:8 JFB】8.Greek, "I am the Alpha and the Omega." The first and last letters of the alphabet. God in Christ comprises all that goes between, as well as the first and last.
the beginning and the ending—omitted in the oldest manuscripts, though found in Vulgate and Coptic. Transcribers probably inserted the clause from 계21:6. In Christ, Genesis, the Alpha of the Old Testament, and Revelation, the Omega of the New Testament, meet together: the last book presenting to us man and God reconciled in Paradise, as the first book presented man at the beginning innocent and in God's favor in Paradise. Accomplishing finally what I begin. Always the same; before the dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under the coming trials of the Church.
the Lord—The oldest manuscripts read "the Lord God."
Almighty—Hebrew, "Shaddai," and "Jehovah Sabaoth," that is, "of hosts"; commanding all the hosts or powers in heaven and earth, so able to overcome all His Church's foes. It occurs often in Revelation, but nowhere else in the New Testament save 고후6:18, a quotation from Isaiah.
【계1:9 JFB】9. I John—So "I Daniel" (단7:28; 9:2; 10:2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase.
also—as well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship.
companion—Greek, "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom and endurance.
patience—Translate, "endurance." "Persevering, enduring continuance" (행14:22); "the queen of the graces (virtues)" [Chrysostom].
of, &c.—The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it.
was—Greek, "came to be."
in … Patmos—now Patmo or Palmosa. See Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (마20:22).
for—Greek, "for the sake of," "on account of"; so, "because of the word of God and … testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [Bengel].
【계1:9 MHCC】It was the apostle's comfort that he did not suffer as an evil-doer, but for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour; and the Spirit of glory and of God rested upon this persecuted apostle. The day and time when he had this vision was the Lord's day, the Christian sabbath, the first day of the week, observed in remembrance of the resurrection of Christ. Let us who call him “Our Lord,” honour him on his own day. The name shows how this sacred day should be observed; the Lord's day should be wholly devoted to the Lord, and none of its hours employed in a sensual, worldly manner, or in amusements. He was in a serious, heavenly, spiritual frame, under the gracious influences of the Spirit of God. Those who would enjoy communion with God on the Lord's day, must seek to draw their thoughts and affections from earthly things. And if believers are kept on the Lord's holy day, from public ordinances and the communion of saints, by necessity and not by choice, they may look for comfort in meditation and secret duties, from the influences of the Spirit; and by hearing the voice and contemplating the glory of their beloved Saviour, from whose gracious words and power no confinement or outward circumstances can separate them. An alarm was given as with the sound of the trumpet, and then the apostle heard the voice of Christ.
【계1:10 JFB】10. I was—Greek, "I came to be"; "I became."
in the Spirit—in a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God's Spirit, so that an immediate connection with the invisible world is established. While the prophet "speaks" in the Spirit, the apocalyptic seer is in the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state.
on the Lord's day—Though forcibly detained from Church communion with the brethren in the sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of the term, "the Lord's day." But the consecration of the day to worship, almsgiving, and the Lord's Supper, is implied in 행20:7; 고전16:2; compare 요20:19-26. The name corresponds to "the Lord's Supper," 고전11:20. Ignatius seems to allude to "the Lord's day" [Epistle to the Magnesians, 9], and Irenæus [Quæst ad Orthod., 115] (in Justin Martyr). Justin Martyr [Apology, 2.98], &c., "On Sunday we all hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day Pliny doubtless refers [Epistles, Book X., p. 97], "The Christians on a fixed day before dawn meet and sing a hymn to Christ as God," &c. Tertullian [The Chaplet, 3], "On the Lord's day we deem it wrong to fast." Melito, bishop of Sardis (second century), wrote a book on the Lord's day [Eusebius 4.26]. Also, Dionysius of Corinth, in Eusebius [Ecclesiastical History, 4.23,8]. Clement of Alexandria [Miscellanies, 5. and 7.12]; Origen [Against Celsus, 8. 22]. The theory that the day of Christ's second coming is meant, is untenable. "The day of the Lord" is different in the Greek from "the Lord's (an adjective) day," which latter in the ancient Church always designates our Sunday, though it is not impossible that the two shall coincide (at least in some parts of the earth), whence a tradition is mentioned in Jerome [Commentary on Matthew, 25], that the Lord's coming was expected especially on the Paschal Lord's day. The visions of the Apocalypse, the seals, trumpets, and vials, &c., are grouped in sevens, and naturally begin on the first day of the seven, the birthday of the Church, whose future they set forth [Wordsworth].
great voice—summoning solemn attention; Greek order, "I heard a voice behind me great (loud) as (that) of a trumpet." The trumpet summoned to religious feasts, and accompanies God's revelations of Himself.
【계1:11 JFB】11. I am Alpha and Omega, the first and the last; and—The oldest manuscripts, omit all this clause.
write in a book—To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [Bengel].
seven churches—As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, Cyprian, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [Stier]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.
【계1:12 JFB】12. see the voice—that is, ascertain whence the voice came; to see who was it from whom the voice proceeded.
that—Greek, "of what kind it was which." The voice is that of God the Father, as at Christ's baptism and transfiguration, so here in presenting Christ as our High Priest.
spake—The oldest manuscripts, versions, and Fathers read, "was speaking."
being—"having turned."
seven … candlesticks—"lamp-stands" [Kelly]. The stand holding the lamp. In 출25:31, 32, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so Z전4:2, 11. Here the seven are separate candlesticks, typifying, as that one, the entire Church, but now no longer as the Jewish Church (represented by the one sevenfold candlestick) restricted to one outward unity and one place; the several churches are mutually independent as to external ceremonies and government (provided all things are done to edification, and schisms or needless separations are avoided), yet one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding it forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a light-bearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only light; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest preciousness and sacredness; so that in the Zend Avesta, "golden" is synonymous with heavenly or divine [Trench].
【계1:12 MHCC】The churches receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks; they should be precious and pure; not only the ministers, but the members of the churches; their light should so shine before men, as to engage others to give glory to God. And the apostle saw as though of the Lord Jesus Christ appeared in the midst of the golden candlesticks. He is with his churches always, to the end of the world, filling them with light, and life, and love. He was clothed with a robe down to the feet, perhaps representing his righteousness and priesthood, as Mediator. This vest was girt with a golden girdle, which may denote how precious are his love and affection for his people. His head and hairs white like wool and as snow, may signify his majesty, purity, and eternity. His eyes as a flame of fire, may represent his knowledge of the secrets of all hearts, and of the most distant events. His feet like fine brass burning in a furnace, may denote the firmness of his appointments, and the excellence of his proceedings. His voice as the sound of many waters, may represent the power of his word, to remove or to destroy. The seven stars were emblems of the ministers of the seven churches to which the apostle was ordered to write, and whom Christ upheld and directed. The sword represented his justice, and his word, piercing to the dividing asunder of soul and spirit, 히4:12. His countenance was like the sun, when it shines clearly and powerfully; its strength too bright and dazzling for mortal eyes to behold. The apostle was overpowered with the greatness of the lustre and glory in which Christ appeared. We may well be contented to walk by faith, while here upon earth. The Lord Jesus spake words of comfort; Fear not. Words of instruction; telling who thus appeared. And his Divine nature; the First and the Last. His former sufferings; I was dead: the very same whom his disciples saw upon the cross. His resurrection and life; I have conquered death, and am partaker of endless life. His office and authority; sovereign dominion in and over the invisible world, as the Judge of all, from whose sentence there is no appeal. Let us listen to the voice of Christ, and receive the tokens of his love, for what can he withhold from those for whose sins he has died? May we then obey his word, and give up ourselves wholly to him who directs all things aright.
【계1:13 JFB】13. His glorified form as man could be recognized by John, who had seen it at the Transfiguration.
in the midst—implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In 계4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them.
seven—omitted in two of the oldest manuscripts, but supported by one.
Son of man—The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man.
down to the foot—a mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare 출28:2, 4, 31; Septuagint. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (레16:4, 23, 24, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (사4:2, Margin). The angels are attired somewhat like their Lord (계15:6). The ordinary girding for one actively engaged, was at the loins; but Josephus [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.
【계1:14 JFB】14.—Greek, "But," or "And."
like wool—Greek, "like white wool." The color is the point of comparison; signifying purity and glory. (So in 사1:18). Not age, for hoary hairs are the sign of decay.
eyes … as … flame—all-searching and penetrating like fire: at the same time, also, implying consuming indignation against sin, especially at His coming "in flaming fire, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by 계19:11, 12.
【계1:15 JFB】15. fine brass—Greek, "chalcolibanus," derived by some from two Greek words, "brass" and "frankincense"; derived by Bochart from Greek, "chalcos," "brass," and Hebrew, "libbeen," "to whiten"; hence, "brass," which in the furnace has reached a white heat. Thus it answers to "burnished (flashing, or glowing) brass," 겔1:7; 계10:1, "His feet as pillars of fire." Translate, "Glowing brass, as if they had been made fiery (red-hot) in a furnace." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here.
voice as … many waters—(겔43:2); in 단10:6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, 계14:2; 19:6; 겔1:24, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast 아2:8; 5:2, with which compare 계3:20.
【계1:16 JFB】16. he had—Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [Alford].
in … right hand seven stars—(계1:20; 계2:1; 3:1). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so 사62:3. He is their Possessor and Upholder.
out of … mouth went—Greek, "going forth"; not wielded in the hand. His Word is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded. Its two edges (back and front) may allude to its double efficacy, condemning some, converting others. Tertullian [Epistle against Judaizers], takes them of the Old and the New Testaments.Richard of St. Victor, "the Old Testament cutting externally our carnal, the New Testament internally, our spiritual sins."
sword—Greek, "romphaia," the Thracian long and heavy broad sword: six times in Revelation, once only elsewhere in New Testament, namely, Lu 2:35.
sun … in his strength—in unclouded power. So shall the righteous shine, reflecting the image of the Sun of righteousness. Trench notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, æsthecial taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious reality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness.
【계1:17 JFB】17. So fallen is man that God's manifestation of His glorious presence overwhelms him.
laid his right hand upon me—So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying, Be not afraid. The "touch" of His hand, as of old, imparted strength.
unto me—omitted in the oldest manuscripts.
the first … the last—(사41:4; 44:6; 48:12). From eternity, and enduring to eternity: "the First by creation, the Last by retribution: the First, because before Me there was no God formed; the Last, because after Me there shall be no other: the First, because from Me are all things; the Last, because to Me all things return" [Richard of St. Victor].
【계1:18 JFB】18. Translate as Greek, "And THE Living One": connected with last sentence, 계1:17.
and was—Greek, "and (yet) I became."
alive for evermore—Greek, "living unto the ages of ages": not merely "I live," but I have life, and am the source of it to My people. "To Him belongs absolute being, as contrasted with the relative being of the creature; others may share, He only hath immortality: being in essence, not by mere participation, immortal" [Theodoret in Trench]. One oldest manuscript, with English Version, reads Amen." Two others, and most of the oldest versions and Fathers, omit it. His having passed through death as one of us, and now living in the infinite plenitude of life, reassures His people, since through Him death is the gate of resurrection to eternal life.
have … keys of hell—Greek, "Hades"; Hebrew, "Sheol." "Hell" in the sense, the place of torment, answers to a different Greek word, namely, Gehenna. I can release from the unseen world of spirits and from DEATH whom I will. The oldest manuscripts read by transposition, "Death and Hades," or Hell." It is death (which came in by sin, robbing man of his immortal birthright, 롬5:12) that peoples Hades, and therefore should stand first in order. Keys are emblems of authority, opening and shutting at will "the gates of Hades" (시9:13, 14; 사38:10; 마16:18).
【계1:19 JFB】19. The oldest manuscripts read, "Write therefore" (inasmuch as I, "the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfort and warning of the Church).
things which are—"the things which thou hast seen" are those narrated in this chapter (compare 계1:11). "The things which are" imply the present state of things in the churches when John was writing, as represented in the second and third chapters. "The things which shall be hereafter," the things symbolically represented concerning the future history of the fourth through twenty-second chapters. Alford translates, "What things they signify"; but the antithesis of the next clause forbids this, "the things which shall be hereafter," Greek, "which are about to come to pass." The plural (Greek) "are," instead of the usual Greek construction singular, is owing to churches and persons being meant by things" in the clause, "the things which are."
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